And when al-Ila' is a bound oath, and he clarified the ruling of the absolute oath before it, due to the precedence of the absolute over the bound by its detachment from it, he clarified it as evidence of his forbearance, as he did not hold them accountable for it. They used to harm women in the days of ignorance by swearing that they would never have intercourse with them, so the woman would be neither a widow nor one with a husband. He made for them in it a reference to which they could return, saying in response to one who seemed to have asked about it, as he indicated by what preceded: "For those who make an oath"; that is, they swear an initiating oath "from their wives" in the core of marriage or the bond of return, by what the addition indicated, that they would never have intercourse with them at all or for more than four months. The preposition "from" indicates a taking away from them.

Al-Harali said: And al-Ila' is the affirmation of the oath and its strengthening, whether they were free or slaves, or some of them and some of the others in a state of pleasure or anger, whether it was beloved or not, because harm is present by his oath. "Waiting" means a delay and a pause in which he must bear the patience that is the opposite of its wording - this is the end.

"Four months" is the time he waits for their return to them, a forbearance from Allah, glorified and exalted is He, as He did not make the matter contingent upon the oath of separation or agreement.

Al-Harali said: And when it was for the woman's release from the husband, the duration of her waiting was like the duration of this waiting, as if - and Allah, glorified and exalted is He, knows best - it is the amount that the woman can endure without her husband. It is mentioned that Umar, may Allah be pleased with him, asked women about the duration for which a woman can endure without her husband, and they informed him that she could endure for six months. So he made that the duration of waiting, and thus the waiting and the waiting period became the extent of what the woman can endure without her husband. And Allah, glorified and exalted is He, cut off the harm of ignorance in al-Ila' to a limit - this is the end, and in it is a matter of discretion.

And when their condition thereafter was uncertain, Allah, glorified and exalted is He, clarified the two divisions, saying in detail: "So if they return"; that is, they return in the months, and he followed it with separation to continuation, from al-Fa' which is the return to what was the source of the emergence. "Then indeed, Allah" will forgive them what they have committed in that of sin and have mercy on them by fulfilling their objectives, for He is "Forgiving, Merciful". He has these two attributes, looking at whom deserves them, so He forgives what is in that of transgression from them or from one of them if He wills, and thereafter He treats them with honor.

Al-Harali said: And in the context of this address, by attributing it to the spouses, there is a meaning that supports the conduct of marital affairs under a veil and avoidance of the ruling of judges, in terms of making the waiting period for him and the return from it. It is as if the ruling from the judge only applies to one who has violated the sanctity of the veil of the rulings of the spouses that must be conducted between the two spouses behind a veil, as is the secret of marriage which is the reason for their gathering, so that the ruling of secrecy remains secret and the ruling of openness remains open - this is the end.